老子의 道의 意味와 그 接近方法 = The Meaning and the Approaching Way of Lao Tzu's Tao

다국어 초록 (Multilingual Abstract)

This essay aims at analysing by what Lao Tzu's Tao is meant and examining what the approaching way for grasping of it is. The fundamental consideration of Tao itself is not epistemological understanding but ontological experience as one's own immediate awareness. What is Tao itself? The only answer of such question is through one's inner experience in which his innermost consciousness interfuses with the ultimate reality of all things. This inexpressible inner experience can be explained in such an analogy: "you eat an apple and you know whether it is sweet or bitter.
All the philosophers of ancient China addressed themselves to the same problem: how is man to live in a world dominated by chaos, suffering and absurdity? Specially, Confucius' proposal for getting an answer to such a question is based upon emphasizing the value of moral thought in which to rely on the consciousness of appraisal of making discriminating and differentiating all things.
However, Lao Tzu's proposal of restoring the deplorable conditions of the times is different from Confucius' and is grounded upon a completely different type of thinking. Lao Tzu's control theme is the immeediate grasp of Tao which is an ultimate reality of all things. Tao is the secret door of all things. So, to grasp Tao is to understand the secret of the cosmos. In order to grasp Tao, man must return to the primordial consciousness in which is free from any bodily desire. Man, under the condition of returning to primordial consciousness, can get the direct experience facing up to Tao itsef.
Lao Tzu's thoughts of Tao have had a great influence on Chinese history. No one can hope to understand Chinese philosophy, religion, government, art, medicine, and even cooking without a real appreciation of the profound thought in Tao.

목차 (Table of Contents)

• Ⅰ. 序 論
• Ⅱ. 老子의 道
• 1. 孔子의 道의 意味
• 2. 老子의 道의 意味
• Ⅲ. 道 把握의 方法
• 1. 道와 自意識
• 2. 去知의 方法
• 3. 價値意識의 除去
• 4. 生의 欲求의 超克과 精神的 實在
• Ⅳ. 結 論